Shloka 66

Adhyaya 3 — The Dharmapakshis’ Past-Life Curse and Indra’s Test of Truthfulness

Sanskrit

सर्वव्यापी महायामः पञ्चद्वारप्रवेशनः ।

तस्यानुमार्गं विशति तद्वै घोरं रिपुत्रयम् ॥

Transliteration

sarvavyāpī mahāyāmaḥ pañcadvārapraveśanaḥ |

tasyānumārgaṃ viśati tadvai ghoraṃ riputrayam ||

Translation

ಸರ್ವವ್ಯಾಪಿ ತತ್ತ್ವ, ಜೀವನ/ಕಾಲದ ಮಹಾಪ್ರವಾಹ, ಐದು ದ್ವಾರಗಳಾದ ಇಂದ್ರಿಯಗಳ ಮೂಲಕ ಪ್ರವೇಶಿಸುತ್ತದೆ; ಅದರ ಹಾದಿಯನ್ನು ಅನುಸರಿಸಿ ಭಯಾನಕ ಶತ್ರುತ್ರಯವೂ ನಿಜವಾಗಿ ಒಳನುಗ್ಗುತ್ತದೆ.

Word by Word

• sarva-vyāpī: all-pervading
• sarva-vyāpī: Viśeṣaṇa (विशेषण/Qualifier)
• Type: Adjective
• Root: sarva (प्रातिपदिक) + vyāpin (प्रातिपदिक)
• Form: Masculine, Nominative (1st/प्रथमा), Singular; कर्मधारयः (‘all-pervading’)

• mahā-yāmaḥ: the great yāma (mighty force/period)
• mahā-yāmaḥ: Karta (कर्ता/Subject)
• Type: Noun
• Root: mahā (प्रातिपदिक) + yāma (प्रातिपदिक)
• Form: Masculine, Nominative (1st/प्रथमा), Singular; कर्मधारयः (‘great yāma/period/force’)

• pañca-dvāra-praveśanaḥ: entering through the five doors
• pañca-dvāra-praveśanaḥ: Viśeṣaṇa (विशेषण/Qualifier)
• Type: Adjective
• Root: pañca (प्रातिपदिक) + dvāra (प्रातिपदिक) + praveśana (प्रातिपदिक)
• Form: Masculine, Nominative (1st/प्रथमा), Singular; तत्पुरुषः (‘having entry through five doors’)

• tasya: of him/of it
• tasya: Sambandha (सम्बन्ध/Genitive relation)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Masculine/Neuter, Genitive (6th/षष्ठी), Singular; ‘of him/its’

• anu-mārgaṃ: the following path/track
• anu-mārgaṃ: Karma (कर्म/Object; path)
• Type: Noun
• Root: anu (उपसर्ग) + mārga (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular; with anu- ‘along/following’

• viśati: enters
• viśati: Kriyā (क्रिया)
• Type: Verb
• Root: vi-√viś (धातु)
• Form: Present tense (लट्), 3rd person (प्रथमपुरुष), Singular

• tat: that
• tat: Karta (कर्ता/Subject; appositive)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; demonstrative pronoun

• vai: indeed
• vai: Sambandha (सम्बन्ध/Emphasis)
• Type: Indeclinable
• Root: vai (अव्यय)
• Form: Emphatic particle (निपात)

• ghoram: terrible
• ghoram: Viśeṣaṇa (विशेषण/Qualifier)
• Type: Adjective
• Root: ghora (प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; agrees with riputrayam/tat

• ripu-trayam: the threefold enemy/triad of foes
• ripu-trayam: Karta (कर्ता/Subject complement)
• Type: Noun
• Root: ripu (प्रातिपदिक) + traya (प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; द्विगु-समासः (‘a triad of enemies’)

Speakers

• Frame not explicit in the provided excerpt; situated in the early didactic narration of the Markandeya Purana (not the Devi Mahatmyam battle narrative).

Verse Rasa

{ "primaryRasa": "shanta", "secondaryRasa": "bhakti", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Key Themes

• Dharma
• Yoga
• Psychology of bondage
• Sense-gates (indriya-dvāra)
• Inner enemies (ripu)

FAQs

What is the philosophical or ethical takeaway?

Embodiment and worldly engagement occur through the ‘five gates’ of sensory experience; when consciousness/life-force moves outward through them, destructive tendencies also gain entry. The ethical lesson is vigilance: mastery of the senses (indriya-nigraha) prevents the inner enemies from taking hold.

How does this fit the Pancalakshana (5 characteristics)?

This verse is best classified under ancillary philosophical instruction supporting Dharma and bondage-liberation teaching rather than a direct pancalakṣaṇa item. Indirectly it aligns with ‘Sarga/Pratisarga’ style anthropology (how the embodied being functions) rather than genealogy or manvantara chronology.

What is the esoteric significance?

The ‘five gates’ symbolize the outward-flowing channels of awareness; when the jīva identifies with sensory currents, the ‘triad of enemies’ enters—often read as a triad such as kāma (desire), krodha (anger), and lobha (greed), or other triadic doṣas depending on interpretive lineage. The verse encodes a yogic warning: guard the thresholds of perception to prevent the rise of binding vāsanās.